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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. Yagi. 1,53. ‘Lest he should commit sin,’ i.e. marry a Sagotra orone sprung from an illicit union. Thetranslation follows Kull., Nar., Ragh., and ‘others’ mentioned by Medh. But Medh. himself takes the - verse differently,‘A prudent man should not marry a (maiden) who has no brother, if her father is not known (i.e. is dead or absent), through fear lest she be made an appointed daughter ;’ while Gov. explains it as follows, ‘A prudent man should not marry a (maiden) who has no brother or whose father is not known, through fear lest she be made an appointed daughter.’ According to the latter it would be possible, in case the father is not known, that she might be only the half-sister of her brother, and her real father, having no children, might make her an appointed daughter. 12. Vi. XXIV, 1-4; Baudh. I, 16, 2-5. 13. Yagv. I, 56; Vas. I, 25-26. 78 LAWS OF MANU. . IM, 14. 14. A SQdra woman is not mentioned even in any (ancient) story as the (first) wife of a Brahmaza or of a Kshatriya, though they lived in the (greatest) distress. 15. Twice-born men who, in their folly, wed wives of the low (Sfdra) caste, soon degrade their families and their children to the state of Sddras. 16. According to Atri and to (Gautama) the son of Utathya, he who weds a Sidra woman becomes an outcast, according to Saunaka on the birth of a son, and according to Bhvzgu he who has (male) offspring from a (Sddra female, alone). 17. A Bradhmama who takes a Sfdra wife to his bed, will (after death) sink into hell; if he begets a child by her, he will lose the rank of a Brahmaza. 18. The manes and the gods will not eat the (offerings) of that man who performs the rites in 14. Vas. I, 27; Gaut. XV, 18; Ap. I, 18, 33." 15. Vi. XXV, 6. 16. Baudh. II, 2-7. The above translation follows Medh., Gov., Nand., and Ragh. But Kull.takes the last clause differently, ‘according to Bhrégu on the birth ofa son’s son.’ This version is supported, as a quotation given by Nar. shows, by the Bhavishya-pur4za, which, as usual, paraphrases Manu’s text, putrasya putram 4sidya Saunakah sQidratam gatah | bhrigvidayo py evam éva patitatvam av4pnuyus tt There was, moreover, as this passage shows, an ancient explanation of our verse, according to which the various names of Rrshis do not refer to authors of law-books, but to founders of Gotras. This view is adopted by N4r., and, according to him, the translation should run as follows: ‘(A man of the family) of Atri who weds a Sidra female, becomes an outcast, (one of the race) of Utathya’s son, on the birth of a son, and (one of) Saunaka’s or Bhrigu’s (Gotras) by having no other but Sfidra offspring.’ It ought to be noted that, according to Kull. alone, the three clauses refer to Brahmanas, Kshatriyas, and Vaisyas respectively. RAgh. particularly objects to this opinion, which, according to him, ‘some’ hold. 18. Vas. XIV, 11; Vi. XXV, 7. HI, 24. HOUSEHOLDER ; MARRIAGE, 79
2alone, the three clauses refer to Brahmanas, Kshatriyas, and Vaisyas respectively. RAgh. particularly objects to this opinion, which, according to him, ‘some’ hold. 18. Vas. XIV, 11; Vi. XXV, 7. HI, 24. HOUSEHOLDER ; MARRIAGE, 79 honour of the gods, of the manes, and of guests chiefly with a (Sadra wife's) assistance, and such (a man) will not go to heaven. 19. For him who drinks the moisture of a SfdrA's lips, who is tainted by her breath, and who begets a son on her, no expiation is prescribed. 20. Now listen to (the) brief (description of) the following eight marriage-rites used by the four castes (varza) which partly secure benefits and partly produce evil both in this life and after death. 21. (They are) the rite of Brahman (Brahma), that ) of the gods (Daiva), that of the Azshis (Arsha), — that of Pragdpati (Pragdpatya), that of the Asuras (Asura), that of the Gandharvas (GAndharva), that of the RAkshasas (R4kshasa), and that of the Pis4kas (Paisdéha). 22, Which is lawful for each caste (varma) and which are the virtues or faults of each (rite), all this I will declare to you, as well as their good and evil results with respect to the offspring. 23. One nfay know that the first six according to the order (followed above) are lawful for a Br4hmaza, the four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vaisya and a Sfdra. 24. The sages state that the first four are approved (in the case) of a Brahmama, one, the RAkshasa (rite 21-34. Ap. II, 11, 17-21; Gaut. IV, 6-15; Vas. I, 17-35; Baudh, I, 20, 1+21, 23; Vi. XXIV, 18-28; Yagi. I, 58-61. a3. It seems extremely probable that this and the next three verses contain, as Sir W. Jones thinks, several conflicting opinions on the permissibility of the different marriage rites. The commentators, however, try to reconcile them by various tricks of interpretation. 80 LAWS OF MANU. III, 25. in the case) of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sddra. 25. But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two unlawful; the PaisiéZa and the Asura (rites) must never be used. 26. For Kshatriyas those before-mentioned two rites, the Gandharva and the RAakshasa, whether separate or mixed, are permitted by the sacred tradition. ; 27. The gift of a daughter, after decking her (with costly garments) and honouring (her by presents of jewels), to a man learned in the Veda and of good conduct, whom (the father) himself invites, is called the Brahma rite. 28. The gift of a daughter who has been decked with ornaments, to a priest who duly officiates at a sacrifice, during the course of its performance, they call the Daiva rite. 29. When (the father) gives away his daughter according to the rule, after receiving from the bridegroom, for (the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite. 30. The gift of a daughter (by her father) after
329. When (the father) gives away his daughter according to the rule, after receiving from the bridegroom, for (the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite. 30. The gift of a daughter (by her father) after 26. ‘ Mixed,’ i.e. when a girl is forcibly abducted from her father’s house after a previous understanding with her lover. 24. Nar. and R&gh. refer arkayitv4, ‘after honouring,’ to the bridegroom, and take it in the sense of ‘after honouring (the bridegroom with the honey-mixture).’ 29. ‘For the (fulfilment of) the sacred law,’ i.e. ‘not with the intention of selling his child’ (Medh.); see also below, vers. 51-54. ‘ According to the rule,’ i. e. ‘ pronouncing the words prescribed for making a gift’ (Nar.). 30. ‘Has shown honour,’ i.e. ‘to the bridegroom by the honeymixture’ (N4r., Nand.). TIT, 34. HOUSEHOLDER ; MARRIAGE. 81 he has addressed (the couple) with the text, ‘May both of you perform together your duties,’ and has shown honour (to the bridegroom), is called in the Smrtti the PragApatya rite. 31. When (the bridegroom) receives a maiden, after having given as much wealth as he can afford, to the kinsmen and to the bride herself, according to his own will, that is called the Asura rite. 32. The voluntary union of a maiden and her lover one must know (to be) the Gandharva rite, which springs from desire and has sexual intercourse for its purpose. 33. The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kinsmen) have been slain or wounded and (their houses) broken open, is called the Rakshasa rite. 34. When (a man) by stealth seduces a girl who is sleeping, intoxicated, or disordered in intellect, that is the eighth, the most base and sinful rite of the Pisdéas. 31. ‘According to his own will,’ i.e. ‘not in accordance with the injunction of the sacred law, as in the case of the Arsha rite’ (Medh., Gov., Kull., Nar., Nand.). 32. Gov. and Nar. here enter on a discussion of the question whether the prescribed offerings and wedding ceremonies are to be performed in the case of the Gandharva, Rakshasa, and Paisdka rites. Relying on a passage of Devala and of the Bahvrzta Grethyaparisishta (Saunaka) they are of opinion that the homas must be performed, at least in the case of Aryan couples. But they hold on the strength of Manu’s dictum, VIII, 226, which restricts the use of the Mantras to women, married as virgins, that the Vedic nuptial texts must not be recited. From the comment of Medh. on verse 34 it would appear that the opinions on the subject were divided, and that some held weddings with the recitation of Mantras to be permissible, while others denied the necessity of any wedding. [35] G 82 LAWS OF MANU. 11, 35. 35. The gift of daughters among Brahmamas is most approved, (if it is preceded) by (a libation of) water; but in the case of other castes (it may be performed) by (the expression of) mutual consent.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. Yagi. 1,53. ‘Lest he should commit sin,’ i.e. marry a Sagotra orone sprung from an illicit union. Thetranslation follows Kull., Nar., Ragh., and ‘others’ mentioned by Medh. But Medh. himself takes the - verse differently,‘A prudent man should not marry a (maiden) who has no brother, if her father is not known (i.e. is dead or absent), through fear lest she be made an appointed daughter ;’ while Gov. explains it as follows, ‘A prudent man should not marry a (maiden) who has no brother or whose father is not known, through fear lest she be made an appointed daughter.’ According to the latter it would be possible, in case the father is not known, that she might be only the half-sister of her brother, and her real father, having no children, might make her an appointed daughter. 12. Vi. XXIV, 1-4; Baudh. I, 16, 2-5. 13. Yagv. I, 56; Vas. I, 25-26. 78 LAWS OF MANU. . IM, 14. 14. A SQdra woman is not mentioned even in any (ancient) story as the (first) wife of a Brahmaza or of a Kshatriya, though they lived in the (greatest) distress. 15. Twice-born men who, in their folly, wed wives of the low (Sfdra) caste, soon degrade their families and their children to the state of Sddras. 16. According to Atri and to (Gautama) the son of Utathya, he who weds a Sidra woman becomes an outcast, according to Saunaka on the birth of a son, and according to Bhvzgu he who has (male) offspring from a (Sddra female, alone). 17. A Bradhmama who takes a Sfdra wife to his bed, will (after death) sink into hell; if he begets a child by her, he will lose the rank of a Brahmaza. 18. The manes and the gods will not eat the (offerings) of that man who performs the rites in 14. Vas. I, 27; Gaut. XV, 18; Ap. I, 18, 33." 15. Vi. XXV, 6. 16. Baudh. II, 2-7. The above translation follows Medh., Gov., Nand., and Ragh. But Kull.takes the last clause differently, ‘according to Bhrégu on the birth ofa son’s son.’ This version is supported, as a quotation given by Nar. shows, by the Bhavishya-pur4za, which, as usual, paraphrases Manu’s text, putrasya putram 4sidya Saunakah sQidratam gatah | bhrigvidayo py evam éva patitatvam av4pnuyus tt There was, moreover, as this passage shows, an ancient explanation of our verse, according to which the various names of Rrshis do not refer to authors of law-books, but to founders of Gotras. This view is adopted by N4r., and, according to him, the translation should run as follows: ‘(A man of the family) of Atri who weds a Sidra female, becomes an outcast, (one of the race) of Utathya’s son, on the birth of a son, and (one of) Saunaka’s or Bhrigu’s (Gotras) by having no other but Sfidra offspring.’ It ought to be noted that, according to Kull. alone, the three clauses refer to Brahmanas, Kshatriyas, and Vaisyas respectively. RAgh. particularly objects to this opinion, which, according to him, ‘some’ hold. 18. Vas. XIV, 11; Vi. XXV, 7. HI, 24. HOUSEHOLDER ; MARRIAGE, 79
2alone, the three clauses refer to Brahmanas, Kshatriyas, and Vaisyas respectively. RAgh. particularly objects to this opinion, which, according to him, ‘some’ hold. 18. Vas. XIV, 11; Vi. XXV, 7. HI, 24. HOUSEHOLDER ; MARRIAGE, 79 honour of the gods, of the manes, and of guests chiefly with a (Sadra wife's) assistance, and such (a man) will not go to heaven. 19. For him who drinks the moisture of a SfdrA's lips, who is tainted by her breath, and who begets a son on her, no expiation is prescribed. 20. Now listen to (the) brief (description of) the following eight marriage-rites used by the four castes (varza) which partly secure benefits and partly produce evil both in this life and after death. 21. (They are) the rite of Brahman (Brahma), that ) of the gods (Daiva), that of the Azshis (Arsha), — that of Pragdpati (Pragdpatya), that of the Asuras (Asura), that of the Gandharvas (GAndharva), that of the RAkshasas (R4kshasa), and that of the Pis4kas (Paisdéha). 22, Which is lawful for each caste (varma) and which are the virtues or faults of each (rite), all this I will declare to you, as well as their good and evil results with respect to the offspring. 23. One nfay know that the first six according to the order (followed above) are lawful for a Br4hmaza, the four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vaisya and a Sfdra. 24. The sages state that the first four are approved (in the case) of a Brahmama, one, the RAkshasa (rite 21-34. Ap. II, 11, 17-21; Gaut. IV, 6-15; Vas. I, 17-35; Baudh, I, 20, 1+21, 23; Vi. XXIV, 18-28; Yagi. I, 58-61. a3. It seems extremely probable that this and the next three verses contain, as Sir W. Jones thinks, several conflicting opinions on the permissibility of the different marriage rites. The commentators, however, try to reconcile them by various tricks of interpretation. 80 LAWS OF MANU. III, 25. in the case) of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sddra. 25. But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two unlawful; the PaisiéZa and the Asura (rites) must never be used. 26. For Kshatriyas those before-mentioned two rites, the Gandharva and the RAakshasa, whether separate or mixed, are permitted by the sacred tradition. ; 27. The gift of a daughter, after decking her (with costly garments) and honouring (her by presents of jewels), to a man learned in the Veda and of good conduct, whom (the father) himself invites, is called the Brahma rite. 28. The gift of a daughter who has been decked with ornaments, to a priest who duly officiates at a sacrifice, during the course of its performance, they call the Daiva rite. 29. When (the father) gives away his daughter according to the rule, after receiving from the bridegroom, for (the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite. 30. The gift of a daughter (by her father) after
329. When (the father) gives away his daughter according to the rule, after receiving from the bridegroom, for (the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite. 30. The gift of a daughter (by her father) after 26. ‘ Mixed,’ i.e. when a girl is forcibly abducted from her father’s house after a previous understanding with her lover. 24. Nar. and R&gh. refer arkayitv4, ‘after honouring,’ to the bridegroom, and take it in the sense of ‘after honouring (the bridegroom with the honey-mixture).’ 29. ‘For the (fulfilment of) the sacred law,’ i.e. ‘not with the intention of selling his child’ (Medh.); see also below, vers. 51-54. ‘ According to the rule,’ i. e. ‘ pronouncing the words prescribed for making a gift’ (Nar.). 30. ‘Has shown honour,’ i.e. ‘to the bridegroom by the honeymixture’ (N4r., Nand.). TIT, 34. HOUSEHOLDER ; MARRIAGE. 81 he has addressed (the couple) with the text, ‘May both of you perform together your duties,’ and has shown honour (to the bridegroom), is called in the Smrtti the PragApatya rite. 31. When (the bridegroom) receives a maiden, after having given as much wealth as he can afford, to the kinsmen and to the bride herself, according to his own will, that is called the Asura rite. 32. The voluntary union of a maiden and her lover one must know (to be) the Gandharva rite, which springs from desire and has sexual intercourse for its purpose. 33. The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kinsmen) have been slain or wounded and (their houses) broken open, is called the Rakshasa rite. 34. When (a man) by stealth seduces a girl who is sleeping, intoxicated, or disordered in intellect, that is the eighth, the most base and sinful rite of the Pisdéas. 31. ‘According to his own will,’ i.e. ‘not in accordance with the injunction of the sacred law, as in the case of the Arsha rite’ (Medh., Gov., Kull., Nar., Nand.). 32. Gov. and Nar. here enter on a discussion of the question whether the prescribed offerings and wedding ceremonies are to be performed in the case of the Gandharva, Rakshasa, and Paisdka rites. Relying on a passage of Devala and of the Bahvrzta Grethyaparisishta (Saunaka) they are of opinion that the homas must be performed, at least in the case of Aryan couples. But they hold on the strength of Manu’s dictum, VIII, 226, which restricts the use of the Mantras to women, married as virgins, that the Vedic nuptial texts must not be recited. From the comment of Medh. on verse 34 it would appear that the opinions on the subject were divided, and that some held weddings with the recitation of Mantras to be permissible, while others denied the necessity of any wedding. [35] G 82 LAWS OF MANU. 11, 35. 35. The gift of daughters among Brahmamas is most approved, (if it is preceded) by (a libation of) water; but in the case of other castes (it may be performed) by (the expression of) mutual consent.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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